11/15/11

Siyyum -- Talmud Bavli Hullin 142a-b - translation by Tzvee

B. Why
do this? If it is in order to acquire them, let him acquire them [by the
customary symbolic transfer] with a fabric. If it is a festival day [142a][when foods that one wishes to use must be prepared in advance, let us
presume that] it suffices if he stands and says [before the festival], “This
one and that one I am taking [to designate them for use].”

C. [We
may say that] these were newly laid eggs and Levi Bar Simon himself had not yet
had a chance to acquire them.

D. And
here is what he said to him, “Go and disturb the nest so they will fly up and
Levi bar Simon will acquire them and after that you will acquire them from him
[by the customary symbolic transfer] with a fabric.

Unit
I.1 examines the primary concern and the principle that serves as its basis.
I.2 comments directly on the M.-passage. II.1 explains M.'s rule. II.2 develops
a secondary concern out of the preceding. III.1 illustrates the application of
M.'s main concern. IV.1 cites and discusses the relevant T.-text. V.1 raises an
issue secondary to M.

12:5

A. One would not take the dam with the
young even for the purpose of purifying a mesora.

B. Now if concerning an unimportant
commandment, [the loss incurred in the performance of] which is worth only an issar, scripture has said, “That it may
be well with you and that you may prolong your days” (Deut. 22:7),

C. how much the more so for the
weightier commandments that are in the Torah [will reward be given].

I.1

A. It
was taught on Tannaite authority:[b.:
The House of] R. Jacob says, “You will find no [other] commandment in the
Torah, the specification of the reward for which is (not) located by its side,
and the [promise of the] resurrection of the dead is written alongside it [as
well] [T. 10:16 C-D].”

B. Regarding [the commandment] to honor
one's father and mother it is written, “[Honor your father and your mother, as
the Lord your god commanded you;] that your days may be prolonged, and that it
may go well with you, [in the land which the Lord your God gives you]” (Deut.
5:16).

C. Regarding [the commandment] to send
away the dam it is written, “That it may
be well with you and that you may prolong your days” (Deut. 22:7).

D. Lo, consider this one whose father
said to him, “Go up to the roof and bring me fledglings.” And he went up and
sent away the dam and took the young. And on his return he fell and died. Where
is the long life of this one? And where is the good for this one?

E. Rather it must be [that one must therefore conclude]: “And
that you may prolong your days” — in the world of endless time [T. 10:16 G]. “So
that it may be well for you” — in a world that is completely good.

II.1

A. But
perhaps this [kind of tragedy of D above] never happened. R. Jacob saw it
happen. But perhaps [the son] was contemplating a sin [at the time he died].
The Holy One, blessed be He, does not transform a bad thought into a deed.

B. But
perhaps he was contemplating practicing idolatry [and would be punished for his
thoughts], as it is written, “That I may lay hold of the hearts of the
house of Israel, [who are all estranged from me through their idols]” (Ezek.
14:5). And said R. Aha bar Jacob, “This
refers to thoughts of practicing idolatry.”

C. Here
is how you should state the matter. If it is so that there is reward for the
performance of the commandments in this world, they should stand to his benefit
and they should protect him so that he not come to contemplate [practicing
idolatry] and be harmed. Rather [since he died] we must conclude that there is
no reward for the performance of the commandments in this world.

D. But lo, did not R. Eleazar say that
agents sent to engage in the performance of commandments are not harmed? [But
we could explain that] on their return, that is a different story [they may not
be protected from harm].

E. But lo, did not R. Eleazar say that
agents sent to engage in the performance of commandments are not harmed,
neither in going nor in returning?

F. It
must have been a shaky ladder. And where there is clear and present danger,
that is a different story, as it is written, “And Samuel said, `How can I
go? If Saul hears it, he will kill me.' [And the Lord said, `Take a heifer with
you, and say, `I have come to sacrifice to the Lord'] (I Sam. 16:2).

III.1

A. Said R. Joseph, “If only Aher
[Elisha b. Abuya] had interpreted this verse in accord with R. Jacob, his
daughter's son [cf. II.1 A], he would not have sinned [committing heresy].”

B. What did he see? Some say he saw
something like this incident [i.e., the tragedy of I.1 D, above]. And some say
he saw the tongue of R. Huspit the Meturgeman cast into the garbage.

C. He said, “[How awful that] the mouth
that spoke pearls should now lick the dust.”

D. And he did not know [the proper
interpretation of the matter]: “And that
you may prolong your days” — in the world of endless time [T. 10:16 G]. “So
that it may be well for you” — in a world that is completely good.

Unit
I.1 cites the relevant T.-text and questions its premise. II.1 gives us a
secondary matter relating to T.'s issue. III.1 concludes with a tertiary
concern related to T.